John Jewel and the English National Church For my Mother, and the memory of my Father: In memoria aeterna erit iustus, ab auditione mala non timebit. John Jewel and the English National Church

The Dilemmas of an Erastian Reformer

GARY W. JENKINS First published 2006 by Ashgate Publishing Published 2016 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN 711 Third Avenue, New York, NY 10017, USA

Routledge is an imprint of the Taylor & Francis Group, an informa business Copyright © Gary W. Jenkins, 2006

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British Library Cataloguing in Publication Data Jenkins, Gary W. John Jewel and the English national church: the dilemmas of an Erastian reformer – (St Andrews studies in Reformation history) 1. Jewel, John, 1522–1571 2. Bishops – England – Biography 3. Reformation – England 4. England – Church history – 16th century I. Title 283'.092

Library of Congress Cataloging-in-Publication Data Jenkins, Gary W., 1961– John Jewel and the English National Church: the dilemmas of an Erastian reformer / Gary W. Jenkins p. cm. — (St Andrews studies in Reformation history) Includes bibliographical references. ISBN 0–7546–3585–6 (hardcover : alk. paper) 1. Jewel, John, 1522–1571. 2. Church of England – History – 16th century. 3. England – Church history – 16th century. I. Title. II. Series.

BX5199.J4J46 2005 283'.092—dc22 2005007479 ISBN: 978-0-754-63585-7 (hbk) ISBN: 978-1-315-59055-4 (ebk)

Typeset in Sabon by Express Typesetters Ltd, Farnham Table of Contents

Preface and acknowledgements vi Introduction 1

1 Oxford and exile, Jewel till 1558 6 2 Jewel and the struggle for the Elizabethan Church 51 3 The Catholic reaction to Jewel 115 4 A prelate public and private: Jewel caught between Puritans and princes 155 5 Life as a bishop in Salisbury 203 6 Jewel and the identity of the English national Church 225

Appendices 251

Bibliography 255

Index 287 Preface and acknowledgements

Among the great blessings of this mortal life, very near to family and friends, one must rank the aid, comfort, encouragement, and support rendered by the myriad people and institutions that make the production of a book a reality. This affinity becomes more true when the author finds many friends and family among those who have been abetters, comforters and cheerleaders in the enterprise. Honor of place in the academic arena must go to Professor William J. Tighe of Muhlenburg College, whose constant support, vast memory, familiarity with sources and grand companionship have never ceased to animate this work. He provided insight right up to the end, reading the manuscript both as it originally appeared as a dissertation, and now in its much altered and I hope improved version. Along with Bill I need to single out those who at various stages of its life also read the manuscript and provided both criticism and encouragement. Professor Frank James (president of Reformed Theological Seminary, Orlando, Florida) supplied bibliographic and correctives in my knowledge of Peter Martyr Vermigli, especially as regards his Eucharistic thought. Torrance Kirby (McGill University) graciously provided both insight and a copy of his forthcoming article ‘Relics of the Amorites’ for my perusal. John Craig (Simon Fraser University), kindly supplied me with his entry on Jewel to the new DNB as well as use of his paper ‘Erasmus or Calvin? The Politics of Book Purchase in the English Parish, 1538–1640.’ Professors Norm Jones (Utah State University) and Daniel Eppley (McMurray University) freely gave numerous criticisms and suggestions. Professors Donald Kelley, Phyllis Mack, and Maurice Lee, all of Rutgers University, read this when it was but a meager dissertation, and each helped me when I made the transition from the study of Medieval Europe to the disciplines of an Early Modern historian. Numerous others aided in other respects: Fr Keith Wyer, rector of St Peter’s Church Berrynarbor and the churches of Berrynarbor parish was most kind with his insights about the topography and situation of Jewel’s earliest years; Mr Joseph Sirotnak twice provided me free airfare to England for research; Dr Bob Schuettinger played my gracious host during my time in Oxford in 2003; Mr Mark Kelly, over numerous pints, allowed me to bounce my thoughts off him and was gracious with his insights; Professor Richard Rex whose comments over lunch led me to look into a certain item regarding Thomas Harding; Professor Tom Freeman provided insights on all things PREFACE AND ACKNOWLEDGEMENTS vii related to that Salisbury prebend, John Foxe; and Tom Mayer who prodded me in the direction of Andrew Pettegree and St Andrews Studies in Reformation History, published under the auspices of Ashgate Publishing. I must thank as well, having mentioned them, all those at St Andrews and Ashgate, especially Ellen Keeling, for their patience and work on this text. All of the above have given me freely of their insights and aid, and I have frequently incorporated their judgments into the text. Any errors that persist, however, of both fact and interpretation, are mine alone. Among the libraries and librarians I must first acknowledge the kindness, thoroughness and professionalism of Dr Christine Ferdinand of Magdalen College, Oxford, who was gracious on more than one occasion, and who sat with me through the heat of the summer of 2003 in Magdalen’s old library as I poured over Jewel’s personal library: even separated by an ocean, she never was more than a quickly answered email away with information. I must also acknowledge the librarians of the Bodleian Library, Oxford, especially those connected with the Duke Humphrey Library and reading room; the librarians of the Folger Shakespeare Library, Washington DC; the librarians of the Warner Memorial Library, Eastern University, notably Jim Sauer, Jonathan Beasley, and Susan Joseph, who freely gave their time in tracking down odd purchases and acquiring microfilm; the librarians of the Alexander Library of Rutgers University, especially the late Stan Nash who was invaluable in the initial heuristic stages of this work; the librarians of the Sage Library of the New Brunswick Theological Seminary, as the library proved a wealth of resources for the late medieval theological landscape, as well as that of the Reformation; the Warden and librarians of Pusey House, Oxford; and finally the librarians of the Ryan Memorial Library of St Charles Borromeo Seminary, who allowed me to keep numerous copies of works by various Recusants for an overly long time. Organizationally I must thank Eastern University, which provided a number of faculty development grants that allowed me to explore some of the ideas in the text, the Harold Howard Provost’s Fellowship for the academic year 2003–04 which helped underwrite my sabbatical, and for the benefits of the Charles Van Gorden Professorship which helped with this book, and continues still to underwrite other areas of my research. At Eastern has come as well the support of my provost, Dr David Fraser, a real champion for faculty who wish to pursue scholarship. Also at Eastern I should note my grand colleagues in the history department, professors Price, Gatlin, Joseph and Boehlke. On the personal level I must thank first of all my wife Carol, always patient beyond reason in the process, tamquam et coheredibus gratiae vitae, and a light at the end of the tunnel. Along with Carol I must thank viii JOHN JEWEL AND THE ENGLISH NATIONAL CHURCH our daughter Kristen, who was always considerate of a father who needed quiet to think and write. Professors Gary and Marjorie Hafer (along with all the faculty irregulars) were free with their encouragement and hospitality, as were Cyril Quatrone, Professor Valerie Sajez, the late Fr Adrian Pollard, Fr Thomas Edwards, Fr Eugene Vansuch, Ed Bartholomew, Jesse O’Hare, Chris Butynskyi, Athanasia Ellmore, and the members of St Nicholas Parish. I must thank Professor Allen C. Guelzo of Gettysburg College, whose scholarly habits have inspired me, whose friendship has emboldened me, who has acted at times as the hound of heaven (and other places) in my completing this project, who first gave me the idea to write about Jewel, and who I believe could have done a much better job. Lastly I must thank my mother, who first taught me hard work, who no doubt is surprised that I of her sons wrote such a book, and who with my late father showed me what it took to put my hand to the plow and not to look back. I wish he could have seen it.

Gary W. Jenkins 22 June 2005 Feast of St Alban, protomartyr of Britain Allentown, Pennsylvania INTRODUCTION

The Image of Jewel: an icon of a dice player

The debate about the English Reformation, what prompted it, how it was effected, how fast it spread and how thoroughly, assumes only an ancillary part of this study. The significance of this work’s subject, namely John Jewel, the bishop of Salisbury from 1560 to 1571, capacious in his own day, reaches far beyond his time even to the present distress that afflicts the worldwide Anglican Communion. This study is not, however, an apologia for either side of that debate. Instead it is an attempt to see in Jewel more than merely a champion of some abortion of an agreement which allowed him to again live in England having spent four years in exile. Jewel in fact agreed with what occurred in 1559 just as much as he adhered to the theology of his Swiss Reformed hosts in the city of Zurich: to Jewel the Elizabethan Settlement made no virtue of a necessity. The real significance of Jewel then is not so much his impact upon the spread of the Protestant faith in his own day, however much he may have desired that and bent his energies toward it, but rather the legacy he bequeathed – an ambiguous one I shall argue – to the Church of England, an ecclesiastical entity he worked so hard to defend and did so much to define, however much this definition lacked specificity. In his own day Jewel stood as an icon, and his death only enhanced the image. Intimate with the most prominent Reformers, both English and continental, and party to a number of the more pointed controversies of the Reformation, the peripeties of his life mirrored the course of the English Reformation, and were greatly influenced by the fortunes of the Reformation on the continent as well. Jewel also stands as a fulcrum between England’s two reformations: present at the trial of Cranmer, Latimer and Ridley,1 his last written piece formed the very contours of the arguments between Whitgift and Cartwright about the proper polity of the church.2 From the beginning of his academic career,

1 John Strype, Remains of Thomas Cranmer (Oxford, 1840), I.483, named Jewel as the notary at Cranmer and Ridley’s Oxford disputation with the Catholic doctors in 1554. In all probability it was Jewel who carried Cranmer’s anonymous letter to Martyr in late 1554 or early 1555. Humphrey records that Jewel was known to the household of Latimer, Laurence Humphrey, Ioannis Iuelli Angli, Episcopi Sarisburniensis vita & mors. (London: John Day, 1573), p. 84. 2 John Whitgift, An Answere to a Certen Libell, intituled, An Admonition to the 2 JOHN JEWEL AND THE ENGLISH NATIONAL CHURCH under the tutelage of a future bishop, to his last public acts, defending the Elizabethan Settlement from the Presbyterians, Jewel knew and consorted not only with the leaders of the English Reformation, but with those in Switzerland as well. Honored at his death by both foreign reformers and his fellow bishops, in his life notable Reformers from the continent whom he had not met would write him to praise his work,3 while the Council of Trent would damn it.4 In short, his life knew both misery and joy, success and setbacks; often the two were mixed. At the moment of Elizabeth’s triumph in getting her Acts of Supremacy and Uniformity passed, returning England to the haven of Protestantism, he pined for Zurich.5 Having embraced Protestantism under Edward VI, Jewel recanted under Mary only to flee the country and apostatize again, only this time managing to run afoul of the Knoxians in Frankfurt. Yet while Jewel’s life seems far from mundane, it was this he desired more than anything else, the uneventful otiose career of a scholar. As events turned out, he was the most prolific of Elizabeth’s first bishops, and it can hardly be contraverted that in his day he was her chief apologist, undaunted by either Papist or Puritan, though it is with the former that almost all of his polemical work dealt. Consequently, this work shall be both theological and historical in character, akin to Jewel’s method of polemics so tied to the history and the theology of the early Church. Nonetheless, there is nothing of genius about Jewel; and despite his occasional cavalier use of sources, this is not to say he was disingenuous. While there is no cause to think him either a hypocrite or lacking in intellect, he was not always honest with his sources, and his scholarship showed more fervor than imagination. In this regard many things about the icon of Jewel need altering, for the original has been touched up and painted over many times. Within two years of his death his first biographer championed him as England’s gallant against the beast of Rome, a model Reformed cleric given to the care of his flock and the equipping of a Protestant ministry, cutting a figure worthy of all emulation.6 But Laurence Humphrey’s Reformed image of Jewel, essentially repeated in the brief biography Daniel Featly attached to the first collection of the bishop’s works,7 did not survive a century. Barely 70

Parliament (London, 1573). 3 Jerome Zanchius to Jewel, 2 September 1571 in Hastings Robinson, ed. and trans., The Zurich Letters, in two volumes (Cambridge: Vol I, 1842; Vol II, 1845), pp. 185–88. 4 John Jewel, The Works of John Jewel, bishop of Salisbury, ed., John Ayre (Cambridge, 1845–50) four volumes. III, pp. 186–87. 5 Jewel, Works, IV, p. 1210. 6 Humphrey, Vita Iuelli, pp. xx–xxiii. 7 Daniel Featley, A life of bishop Jewel, in The Works of John Jewell; and a briefe discourse of his life (London, 1609–11). INTRODUCTION 3 years after his encomium appeared, Archbishop William Laud, to the anger and consternation of England’s Calvinist clergy, cited Jewel in his defense of prelacy. Having become a point of contention between Laud and his detractors, Jewel’s exact legacy within the Church of England, more precisely, how Jewel used the Church Fathers and what this entailed for the Church of England’s doctrine and organization, became part of the battle among England’s various ecclesiastical factions. This ambivalence can be seen in the nineteenth-century publication of Jewel’s works. The first attempted appropriation was by the high church cleric William Jelf, who saw in Jewel’s use of the Fathers a foil to the evangelical party.8 The exact opposite intent and end animated the evangelical Parker Society with its more well known editions, seeing in Jewel a brake on Anglo- Catholic attempts to foist medieval piety on the English faithful. Despite Jelf’s attempts, the Anglo-Catholics, most notably Froude, Pusey and Newman, saw correctly that Jewel was no friend to their enterprise; a view they held of all the English Reformers. In the mind of the Oxford Movement, Jewel was little better than Zwingli or Calvin; the Parker Society probably thought this happily true. Thus by the 1850s the Oxford Movement and the Anglo-Catholics saw Jewel as barely more than a shill for the continental Reformers, while the Evangelicals saw him as a defender of the Biblical faith of the Protestant Reformation. By the second half of the twentieth century, this assessment of Jewel had largely been set aside as Jewel got caught up into the ‘myth of the English Reformation’, as historians and theologians coopted Jewel into that protean and malleable creature Anglicanism.9 In this scenario Jewel becomes one of the founders, arbiters, creators, patrons – take your choice – of a via media.Wyndham Southgate, the author most guilty of this charge, in his 1962 John Jewel and the Problem of Doctrinal Authority, cast Jewel as the forerunner of Hooker.10 The following year John Booty, though a bit more restrained, none the less moderately seconded Southgate, noting that a study of Jewel’s life will reveal ‘some of the ways by which Anglicanism came into being’.11 Hylson-Smith sees in Jewel ‘a theologian who had contributed to a nascent High Churchmanship despite his definite Protestant leanings’.12 Even Anthony

8 The Works of John Jewel D.D. bishop of Salisbury, ed. Richard Wm. Jelf D.D. (Oxford, 1848). 9 Diarmaid MacCulloch, ‘The myth of the English reformation’, Journal of British Studies 1991, 30 (1), pp. 1–19. 10 Wyndham Southgate, John Jewel and the Problem of Doctrinal Authority (Cambridge, MA, 1962), p. 99. 11 John Booty, John Jewel as Apologist of the Church of England (London: Society for the Preservation of Christian Knowledge, 1963), p. ix. 12 Kenneth Hylson-Smith, The churches in England from Elizabeth I to Elizabeth II, Vol 1, 1558–1688 (London, 1996), p. 135. 4 JOHN JEWEL AND THE ENGLISH NATIONAL CHURCH Milton, though hardly thinking Anglicanism an Elizabethan creature, credited Jewel with a legacy to the Church of England of Patristic authority, for the appeal to the authority of the primitive church was, of course, the basic argument of Jewel’s Apology of the Church of England and the ‘Challenge’ debate which it provoked (sic), in which the Church of England laid claim to the writers of the fist six centuries of the church. Later divines continued to urge that the Church of England essentially preserved entire the true doctrine of the early church.13 Jewel certainly made an appeal to the early Church, and while he was happy to contend that certain aspects of the English church coincided with the Fathers’ teachings, he was more concerned that England’s doctrine was that of Peter Martyr Vermigli and Heinrich Bullinger. This English/Swiss axis formed a substantial part of Jewel’s intellectual and ecclesiological makeup, but for those seeking the roots of Anglicanism in the sixteenth century it has proven a major dissonance. How could someone who defended the prerogative of Her Majesty, episcopacy, and the use of vestments at the same time privately carp about these same vestments? This very question was asked in another vein by Charles Webb Le Bas, who wondered how it was that archbishop Parker and bishop Sandys could ask someone so contentious about vestments as Laurence Humphrey to write Jewel’s biography, even though Jewel himself had little love for these ‘relics of the Amorites’.14 Yet while Jewel possessed little affection for cope or surplice, he had an unending commitment to the notion that the magistrate held a paramount authority within the Church. Jewel knew no other polity. He came to Protestantism in the reign of Henry VIII, matured under Edward VI, and even when he took flight from Mary I, his ultimate destination was to that Erastian haven of Zurich, a city whose magistrates and pastors resided in equipoise. This image of what could be Jewel carried with him back to England at the beginning of 1559, for though Jewel loved Zurich, he was always English, and for him there was a great burden to defend its Protestantism. Despite Jewel’s intellectual and theological status among and even above the other members of Elizabeth’s earliest bench, there is no Jewellian theology. Whatever theology Jewel possessed was entirely derivative, absorbed from that most notable of his mentors, Peter Martyr Vermigli. The Italian theologian’s thoughts and arguments faintly echo

13 Anthony Milton, Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought, 1600–1640 (Cambridge, 1995), p. 272. 14 Le Bas, Charles Webb, The Life of Bishop Jewel (London: J.G. & F. Rivington, 1835), pp. 241–42, ‘reliquiae Amorrhaeorum’, Jewel, Works, IV, p. 1222. INTRODUCTION 5 throughout Jewel’s works, but even these elements are faint, ephemeral, enervated and sometimes illusory. But in what then does Jewel’s significance consist? It goes back to Jewel’s use of the Church Fathers. In that Jewel approached his topics with zeal he was no different from any other controversialist of his day. In that he at times let his beliefs get the better of his judgment and discretion, damns him with everyone else in that age. But in his use of the Fathers he erected a new set of criteria, new canons, through which theology was filtered, canons negative and not positive. In short, Jewel attacked the very notion that there was a Catholic consensus among the Fathers, and ultimately there can be no doubt that Jewel found no Reformed consensus among them either. In this regard Jewel’s ambivalent use of the Fathers, a via negativarum canonum, a minimalist patristic hereditament, seems more aleatory than purposeful, stochastic than precise. The dilemma is whether Jewel wished it this way. Bibliography

Original sources

I. Jewel’s works {none of the spellings are modernized}

The true copies of the Letters betweene the reuerend father in God Iohn Bisshop of Sarum and D. Cole, upon occasion of a Sermon that the said Bishop preached before the Quenes Maiestie, and hyr most honorable Counsayle (London, 1560) The Copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse the second Sondaye before Ester in the yere of our Lord. 1560. whereupon D. Cole first sought occasion to encounter (London [1560]) Epistola cuiusdam Angli, qua asseritur consensus verae religionis doctrinae & caeraemoniarum in Anglia, contra vanissimos quorundam cavillos, quibus eandem suis ad plebeculam contionibus impugnare conantur (Np, M.LXVI [1561]) Apologia Ecclesiae Anglicanae (London, 1562) An Apologie, or Aunswer in defence of the Church of England, concerninge the state of Religion used in the same (London, 1562) An Apologie or aunswere in defencce of the Church of England. trans. Ann, Lady Bacon (London, 1562) An Apologie, or Answere in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and used in the same (London, 1564) A Replie unto M. Hardinges Answeare (London, 1566) A Defence of the Apologie of the Churche of Englande conteinigne an Answeare to a certaine Booke lately set foorthe by M. Hardinge, and Entituled, A Confutation of &c (London, 1567) A Defence of the Apologie of the Churche of Englande conteinigne an Answeare to a certaine Booke lately set foorthe by M. Hardinge, and Entituled, A Confutation of &c. Whereunto there is also newly added an Answeare unto an other like Booke, written by the saide M. Hardinge, Entituled, A Detection of sundrie fowle Errours &c (London, 1571) A Viewe of a Seditious Bul sent into Englande, from Pius Quintus Bishop of Rome, Anno. 1569 … Whereunto is added A short Treatise of the holie Scriptures (London, 1582) 256 BIBLIOGRAPHY Certaine Sermons preached before the Queenes Maiestie, and at Paules crosse … Whereunto is added a short Treatise of the Sacraments, gathered out of other his sermons, made upon that matter, in his cathedrall Church of Salisburie. ed. John Garbrand (London, 1583) Certaine sermons preached before the Queenes Maiestie and at Paules Crosse, etc. (London, 1583) A Sermon made in latine in Oxenforde, in the raigne of King Edwarde the sixth (London, 1586) The Works of the very learned and Reverend Father in God Iohn Iewell, not long since Bishop of Sarisburie (London, 1609) The Works of John Jewell; and a briefe discourse of his life {by D. Featley} (London, 1609–11) The Apology of the Church of England; and An Epistle to one Seignor Scipio a Venetian Gentleman, Concerning the Council of Trent (London, 1685) The Works of John Jewel, ed. John Ayre, 4 vols (Cambridge: Cambridge University Press, 1845–50) The Works of John Jewel D. D. bishop of Salisbury. ed. Richard Wm. Jelf DD (Oxford: Oxford University Press, 1848)

II. Manuscripts

Corpus Christi College, Cambridge, Ms. 97, ff. 184–97 Harleian Ms., 595, no. 27 Wiltshire Record Office, Jewel’s Register, D1/2/16, ff. 1–28, 29–45 (The register is divided into two sections)

Printed primary sources

Aelfric, A testimonie of antiquitie shewing the auncient fayth in the Church of England touching the sacrament of the body and bloude of the Lord here publikely preached, and also receaved, in the Saxons tyme, aboue 600 yeares agoe (London, 1567{?}) Allen, William, A Treatise made in defence of the lauful power and authoritie of Priesthod to remitte sinnes (Louvain, 1567) Articles to be enquyred in the visitation in the fyrste yeare of the raygne of our moost dread soveraygne Lady, Elizabeth (London, 1559) Aylmer, John, An Harborowe for Faithful and Trewe Subiectes Agaynst the Late Blowne Blaste, Concering the Gouerment of Women. Strasbourge (London: John Day, 1559) Bateson, Mary, ed., ‘A Collection of Original Letters from the Bishops to BIBLIOGRAPHY 257 the Privy Council, 1564’. Camden Miscellany, IX, Camden Society, 2nd Series, LIII. Westminster, 1895 Bayne, Peter, ed. Puritan Documents, 1862 Becon, Thomas, Works, ed. John Ayre, 3 vols (Cambridge: Cambridge University Press, 1843–44) Beza, Theodore, Du Droit des magistrats. Edited by Robert Kingdon (Geneva: Droz, 1970) A Booke of Certaine Canons concerning some parte of the discipline of the Churche of England. (London, 1571) STC No. 10063 Booty, John E., ed., Epistola cuiusdam Angli, qua asseritur consensus verae religionis Doctrinae & caeremoniarum in Anglia. Appendix to John Jewel as Apologist of the Church of England (London: Society for the Preservation of Christian Knowledge, 1963), pp. 209–25 –––– An Apology of the Church of England by John Jewel (Ithaca, NY: Cornell University Press, 1963) A brief discourse against the outwarde apparell and ministring garments of the popishe church (Np, 1566. Attributed to Robert Cowley) A Brieff Discours off the Troubles Begonne at Franckford in Germany anno domini 1554 Abowte the Booke off off [sic] Common Prayer and Ceremonies and Contiued by the Englishe Men Theyre to the Ende off Q. Maries Raigne (Heidelberg: Schirat, 1574, 1575. Reprinted by Edward Arberas Vol I of ‘A Christian Library’, 1908) Brodrick, G.W., Memorials of Merton College (Oxford, 1936) Bromiley, G.W. ed. and trans., Zwingli and Bullinger (Philadelphia: Westminster Press, 1953) Bullinger, Heinrich, The Decades of Henry Bullinger. Edited by Thomas Harding. 3 vols (Cambridge: Cambridge University Press, 1849–52) Calendar of the Patent Rolls preserved in the Public Record Office. Elizabeth, Vols I–IV, London, 1870. Calendar of State Papers, Domestic Series, of the Reigns of Edward VI, Mary, Elizabeth, 1547–1580. Edited by Robert Lemon (London: Longman, Brown, Green, Longmans, & Roberts, 1856) Calendar of State Papers, Domestic Series, of the Reign of Elizabeth. ed. M.A.E. Green, 1872. Calvin, John, Corpus Reformatorum (Opera Calvini) ed. G. Baum, E. Cunitz, and E. Reuss. 59 vols (Brunswick, 1863–80) –––– Commentaries. trans Christopher Fetherstone for Calvin Transla- tion Society, Edinburgh. ed. Henry Beveridge, 22 vols (Grand Rapids: Baker Book House, 1979) –––– Calvin’s Letters. ed. Jules Bonnet. 2 vols. (London and Edinburgh, 1855–57) –––– Institutes of the Christian Religion. ed. John T. McNeill. trans. Ford Lewis Battles. 2 vols. (Philadelphia: Westminster Press, 1960) 258 BIBLIOGRAPHY –––– Calvin’s Ecclesiastical Advice, trans. Mary Deaty and Benjamin W. Farley (Louisville: Westminster/John Knox Press, 1991) –––– Treatises against the Anabaptists and against the Libertines. ed. and trans. Benjamin Wirt Farley (Grand Rapids: Baker Book House, 1982) Camden, William, Annales, or the History of the Most Renowned and Victorious Princesse Elizabeth, Late Queen of England. trans. Robert Nauton, 3rd ed. (London, 1635) STC No. 4501 Cardwell, Edward, Documentary Annals of the Reformed Church of England, 1546–1716. 2 vols. (Oxford, 1844) –––– A History of the Conferences and Other Proceedings, Connected with the Revision of the Book of Common Prayer; from the Year 1558 to the Year. 1690 (Oxford, 1849) –––– Synodalia: A Collection of Articles of Religion, Canons, and Proceedings of Convocations in the Province of Canterbury, from the Year 1547 to the Year 1717. 2 Vols (Oxford, 1842) –––– The Reformation of the Ecclesiastical Laws as Attempted in the Reigns of King Henry VIII, King Edward VI, and Queen Elizabeth (Oxford: Oxford University Press, 1850) Churchwarden’s Accounts of S. Edmunds and S. Thomas, Sarum, 1443–1702. Ed. Henry James Fowle Swayne. Salisbury: Wiltshire Record Society (1906) Clarke, W.K. Lowther and Charles Harris, eds, Liturgy and Worship (London, 1950) Clay, W. K., ed., Liturgies and Occasional Forms of Prayer set forth in the Reign of Queen Elizabeth (Cambridge: Cambridge University Press, 1847) –––– Private Prayers put forth by authority during the Reign of Queen Elizabeth (Cambridge: Cambridge University Press, 1851) Cochrane, Arthur C. ed., Reformed Confessions of the Sixteenth Century (Philadelphia: Westminster Press, 1966) Collins, W.E., Queen Elizabeth’s Defense of her Proceedings in Church and State (London: The Church Historical Society LVIII, 1899) Cooper, T., An Answer in Defence of the Truth against the Apology of Private Mass. Ed. William Goode (Cambridge: Cambridge University Press, 1850) Cranmer, Thomas, An answer … unto a crafty and sophisticall cavillation deuised by Stephen Gardiner … Agaynst the trewe and godly doctrine of the moste holy Sacrament of the body and bloud of our Sauiour, Iesu Christe (London, 1551) –––– A Defence of the True and Catholick Doctrine of the Sacrament of the Body and Blood of our Saviour Christ, with a confutation of sundry errors concering the same grounded and stablished upon BIBLIOGRAPHY 259 God’s holy Word, and approved by the consent of the most ancient Doctors of the Church (London, 1550. reprint, East Sussex: Focus Christian Ministries Trust, 1987) –––– Writings and Disputations (Cambridge: Cambridge University Press, 1843) –––– Miscellaneous Writings of Thomas Cranmer (Cambridge: Cambridge University Press, 1846) Dasent, John Roche, ed., Acts of the Privy Council of England. N.S. II–VII. 1547–70 (London, 1890–93) Dering, Edward, A Sermon preached at the Tower of London (London, 1569) –––– A sermon preached before the Quenes Maiestie … the 25 day of February. Anno 1569 (London, 1569) –––– A Sparing Restraint, of many lavishe untruthes, which M. Doctor Harding dothe chalenge, in the first Article of my Lorde of Sarisburies Replie (London, 1568) D’Ewes, Simonds, Sir, The journals of all the Parliaments during the reign of Queen Elizabeth, both of the House of Lords and House of Commons, Collected by Sir Simonds D’Ewes (London, Printed for John Starkey at the Mitre in Fleetstreet near Temple-Bar, 1682) –––– A compleat journal of the votes, speeches and debates, both of the House of lords and House of commons throught the whole reign of Queen Elizabeth, of glorious memory (Wilmington, DE: Scholarly Resources, [1974?]) Facsimile of 1693 edition Dorman, Thomas, A Proufe of certeyne articles in religion denied by M. 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John Fowler (Antwerp, 1566) 260 BIBLIOGRAPHY Frere, Walter Howard, ed., Visitation Articles and injunctions, 3 vols. (London, 1910) –––– Registrum Matthei Parker Diocesis Cantuariensis, A.D. 1559–1575. Transcribed by E. Margaret Thompson, 3 vols (Oxford: Canterbury and York Society, 1928–33) Gardiner, Stephen, A detection of the Deuils Sophistrie, wherwith he robbeth the unlearned people, of the true byleef, in the most blessed Sacrament of the aulter (London, 1546) –––– An explication and assertion of the true Catholique fayth, touchyng the moost blessed Sacrament of the aulter (London, 1551) –––– De Vera Obedientia. An Oration made in Latine … And nowe translated into English and printed by Michael Wood (Roane, 1553) Gee, Henry and W.J. Hardy, Documents Illustrative of English Church History (London, 1914) The Geneva Bible: A Facsimile of the 1560 Edition, Introduction by Loyd E. Berry (Madison: University of Wisconsin Press, 1969) Grindal, Edmund, The Remains of Edmund Grindal, ed. 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Dissertations

Baker, J. Wayne, ‘Covenant and Society: The Respublica Christiana in the Thought of Heinrich Bullinger’, PhD, University of Iowa, 1970 Bourgeois II, E.J., ‘A Ruling Elite: the Government of Cambridgeshire, circa 1524–88’, Cambridge University PhD, 1988 Butler, Charles J., ‘Religious Liberty and Covenant Theology’ (Temple University, 1979) Carlson, Arvid, ‘The Bishops and the Queen’ (Princeton University, 1962) Dietel, William M., ‘Puritanism vs. Anglicanism: A Study of Theological Controversy in Elizabethan England’ (Yale University, 1956) Huelin, Gordon, ‘Peter Martyr,’ PhD, University of London, 1955 Keep, D.K., ‘Henry Bullinger and the Elizabethan Church’, PhD, 286 BIBLIOGRAPHY Sheffield University 1970 Mullins, Edward L.C., ‘The Effects of the Marian and Elizabethan Religious Settlements upon the Clergy of London, 1553–1564’, (University of London, 1948) Parrott, Edgar G., ‘The Eucharistic Doctrine of Peter Martyr and John Jewel’, San Francisco Theological Seminary, San Anselmo, CA, 1965 Spielmann, Richard M., ‘Elizabethan Exiles: A Discussion of the Content and Influence of English Writings of Seven Elizabethan Exiles’, ThD General Theological Seminary, 1964 Vessy, Wesley James, ‘The Sources of the Idea of Active Resistance in the Political Theory of John Knox’, PhD, Boston University, 1961 West, W.M.S., ‘John Hooper and the Origins of Puritanism’, PhD, Universität Zürich, 1955 Whiting, R., ‘The Reformation in the South-West of England’, PhD, Exeter University, 1977